Exegetical and Hermeneutical Commentary of 2 Samuel 6:12
And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that [pertaineth] unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness.
12 19. Removal of the Ark from the house of Obed-edom to Jerusalem
12. So David went ] Some Latin and a few Greek MSS. soften the abruptness of the text by inserting before this sentence the words, “And David said, I will go and bring back the Ark with blessing unto my house;” but they are in all probability only a gloss.
with gladness ] i.e. festal rejoicings; jubilant shouts and songs.
Fuente: The Cambridge Bible for Schools and Colleges
With gladness – Especially with joyful music and song (1Ch 15:16, etc.).
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. So David – brought up the ark] The Vulgate adds to this verse: And David had seven choirs, and a calf for a sacrifice. The Septuagint make a greater addition: “And he had seven choirs carrying the ark, a sacrifice, a calf, and lambs. And David played on harmonious organs before the Lord; and David was clothed with a costly tunic; and David and all the house of Israel, brought the ark of the Lord with rejoicing, and the sound of a trumpet.” Nothing of this is found in any MS., nor in the Chaldee, the Syriac, nor the Arabic, nor in the parallel place, 1Ch 15:25.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
David brought up the ark of God; understanding that the ark was entertained without danger or inconvenience, and with great advantage, he apprehended his former mistake, and brought it to himself.
From the house of Obed-edom, which is thought to have been either in Jerusalem, or very near it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. it was told king David, saying,The Lord hath blessed the house of Obed-edom, and all that pertainethunto him, because of the ark of GodThe lapse of three monthsnot only restored the agitated mind of the monarch to a tranquil andsettled tone, but led him to a discovery of his former error. Havinglearned that the ark was kept in its temporary resting-place not onlywithout inconvenience or danger, but with great advantage, heresolved forthwith to remove it to the capital, with the observanceof all due form and solemnity (1Ch15:1-13). It was transported now on the shoulders of the priests,who had been carefully prepared for the work, and the procession wasdistinguished by extraordinary solemnities and demonstrations of joy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it was told King David,…. By some of his courtiers who had heard of it:
saying, the Lord hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of the Lord; it was so suddenly, in so short a time, and so largely, that it could not escape the notice and observation of men that knew him; and this increase was not in any natural way by which it could be accounted for; so that it could be ascribed to no other cause but the blessing of God, and that on account of the ark of God that was with him; nothing else could be thought of:
so David went and brought up the ark of God from the house of Obededom into the city of David with gladness: being animated and encouraged by the blessing of God on the house of Obededom, because of it, and thereby freed from those slavish fears he was before possessed of, and filled with hopes of being blessed also on account of it; if not with temporal blessings, he needed not, yet with spiritual ones.
Fuente: John Gill’s Exposition of the Entire Bible
| Michal Despises David. | B. C. 1045. |
12 And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. 13 And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings. 14 And David danced before the LORD with all his might; and David was girded with a linen ephod. 15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. 16 And as the ark of the LORD came into the city of David, Michal Saul’s daughter looked through a window, and saw king David leaping and dancing before the LORD; and she despised him in her heart. 17 And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. 18 And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. 19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.
We have here the second attempt to bring the ark home to the city of David; and this succeeded, though the former miscarried.
I. It should seem the blessing with which the house of Obed-edom was blessed for the ark’s sake was a great inducement to David to bring it forward; for when that was told him (v. 12) he hastened to fetch it to him. For, 1. It was an evidence that God was reconciled to them, and his anger was turned away. As David could read God’s frowns upon them all in Uzzah’s stroke, so he could read God’s favour to them all in Obed-edom’s prosperity; and, if God be at peace with them, they can cheerfully go on with their design. 2. It was an evidence that the ark was not such a burdensome stone as it was taken to be, but, on the contrary, happy was the man that had it near him. Christ is indeed a stone of stumbling, and a rock of offence, to those that are disobedient; but to those who believe he is a corner-stone, elect, precious, 1 Pet. ii. 6-8. When David heard that Obed-edom had such joy of the ark, then he would have it in his own city. Note, The experience others have had of the gains of godliness should encourage us to be religious. Is the ark a blessing to others’ houses? let us bid it welcome to ours; we may have it, and the blessing of it, without fetching it from our neighbours.
II. Let us see how David managed the matter now. 1. He rectified the former error. He did not put the ark in a cart now, but ordered those whose business it was to carry it on their shoulders. This is implied here (v. 13) and expressed 1 Chron. xv. 15. Then we make a good use of the judgments of God on ourselves and others when we are awakened by them to reform and amend whatever has been amiss. 2. At their first setting out he offered sacrifices to God (v. 13) by way of atonement for their former errors and in a thankful acknowledgment of the blessings bestowed on the house of Obed-edom. Then we are likely to speed in our enterprises when we begin with God and give diligence to make our peace with him, When we attend upon God in holy ordinances our eye must be to the great sacrifice, to which we owe it that we are taken into covenant and communion with God, Ps. l. 5. 3. He himself attended the solemnity with the highest expressions of joy that could be (v. 14): He danced before the Lord with all his might; he leaped for joy, as one transported with the occasion, and the more because of the disappointment he met with the last time. It is a pleasure to a good man to see his errors rectified and himself in the way of his duty. His dancing, I suppose, was not artificial, by any certain rule or measure, nor do we find that any danced with him; but it was a natural expression of his great joy and exultation of mind. He did it with all his might; so we should perform all our religious services, as those that are intent upon them and desire to do them in the best manner. All our might is little enough to be employed in holy duties: the work deserves it all. On this occasion David laid aside his imperial purple, and put on a plain linen ephod, which was light and convenient for dancing, and was used in religious exercises by those who were no priests, for Samuel wore one, 1 Sam. ii. 18. That great prince thought it no disparagement to him to appear in the habit of a minister to the ark. 4. All the people triumphed in this advancement of the ark (v. 15): They brought it up into the royal city with shouting, and with sound of trumpet, so expressing their own joy in loud acclamations, and giving notice to all about them to rejoice with them. The public and free administration of ordinances, not only under the protection, but under the smiles, of the civil powers, is just matter of rejoicing to any people. 5. the ark was safely brought to, and honourably deposited in, the place prepared for it, v. 17. They set it in the midst of the tabernacle, or tent, which David had pitched for it; not the tabernacle which Moses reared, for that was at Gibeon (2 Chron. i. 13), and, we may suppose, being made of cloth, in so many hundred years it had gone to decay and was not fit to be removed; but this was a tent set up on purpose to receive the ark. He would not bring it into a private house, no, not his own, lest it should seem to be too much engrossed, and people’s resort to it, to pray before it, should be less free; yet he would not build a house for it, lest that should supersede the building of a more stately temple in due time, and therefore, for the present, he placed it within curtains, under a canopy, in imitation of Moses’s tabernacle. As soon as ever it was lodged, he offered burnt-offerings and peace-offerings, in thankfulness to God that the business was now done without any more errors or breaches, and in supplication to God for the continuance of his favour. Note, All our joys must be sanctified both with praises and prayers; for with such sacrifices God is well pleased. Now, it should seem, he penned the 132nd Psalm. 6. The people were then dismissed with great satisfaction. He sent them away, (1.) With a gracious prayer: He blessed them in the name of the Lord of hosts (v. 18), having not only a particular interest in heaven as a prophet, but an authority over them as a prince; for the less is blessed of the better, Heb. vii. 7. He prayed to God to bless them, and particularly to reward them for the honour and respect they had now shown to his ark, assuring them they should be no losers by their journey, but the blessing of God upon their affairs at home would more than bear their charges. He testified his desire for their welfare by this prayer for them, and let them know they had a king that loved them. (2.) With a generous treat; for so it was, rather than a distribution of alms. The great men, it is probable, he entertained at his own house, but to the multitude of Israel, men and women (and children, says Josephus), he dealt to every one a cake of bread (a spice-cake, so some), a good piece of flesh–a handsome decent piece (so some)–a part of the peace-offerings (so Josephus), that they might feast with him upon the sacrifice, and a flagon, or bottle, of wine, v. 19. Probably he ordered this provision to be made for them at their respective quarters, and this he did, [1.] In token of his joy and gratitude to God. When the heart is enlarged in cheerfulness the hand should be opened in liberality. The feast of Purim was observed with sending portions one to another, Esth. ix. 22. As those to whom God is merciful ought to show mercy in forgiving, so those to whom God is bountiful ought to exercise bounty in giving. [2.] To recommend himself to the people, and confirm his interest in them; for every one is a friend to him that giveth gifts. Those that cared not for his prayers would love him for his generosity; and this would encourage them to attend him another time if he saw cause to call them together.
Fuente: Matthew Henry’s Whole Bible Commentary
Successful Removal of the Ark,
2Sa 6:12-19 AND 1Ch 15:29
David received word that special blessings were coming to the house of Obed-edom because of the presence of the ark there. This led him to consider again its removal to Jerusalem. But this time he had learned his lesson and knew what the Lord required in the handling of the ark. So he gathered the Levites and people again and proceeded to bring it to Jerusalem. See the following commentary on First Chronicles, chapter 15, for the manner in which correct planning for the ark’s removal was carried out.
Once again the removal of the ark, from the house of Obededom to Jerusalem was accompanied by much joy and sacrifice. When the priests had borne the ark only six paces they had proved that it was being carried safely, and that the Lord approved the manner of carrying it. Therefore .they stopped and offered to Him sacrifices of oxen and fatlings. David himself dressed in pure white linen ephod of the priests and worshipped the Lord joyfully, dancing for joy with all his might. The people joined him with glad shouts and the musicians sounded the trumpets.
When the procession reached Jerusalem, David’s wife, Michal, looking out the window saw David mingling with the common people of the land and acting with complete lack of dignity she felt unbecoming for a king, and in her heart she despised him. This was to bring about lasting and, to Michal, sad results. The princess, who at least once loved David (1Sa 18:20; 1Sa 18:28), now had come to despise him.
David, still unaware of Michal’s feeling, continued to the conclusion of the festivities relative to the removal of the ark to its new abode. These he closed by setting it in the tabernacle he had provided for it in Jerusalem, then uttering a blessing upon the people who had attended the affair. David gave presents to every man and woman, consisting of a loaf of bread, a piece of prime meat, and a bottle of wine. So the people departed for their homes happy and pleased.
AUTHORS NOTE: The following account, pertinent to the subject under study, is found recorded only in First Chronicles. -Author.
Levitical Account of the Ark’s Removal, 1Ch 15:1-28
This passage from the Chronicles account emphasizes the part of the Levites in the removal of the ark to Jerusalem. This is in keeping with the theory that the books of Chronicles were written after the Babylonian exile by the scribes, who were, of course, Levites, and their purpose of writing to show that the priesthood and the line of David, with its Messianic promise, survived the exile.
In beginning, the building of houses in Jerusalem by David is mentioned to show that David prepared a special place there for housing the ark. Verse 2 then commences the account of the removal with the second attempt, at which time David had done his homework, by studying the Scriptures, and had learned that the ark was to be conveyed on the shoulders of the priests, not on a cart. The king assembled the great families of the priests and Levites, many of whom are named in this passage. Of the families cited there was a total of eight hundred sixty-two. These all came from the chief families of the Kohathites, Gershomites, and Mararites, the three sons of Levi, the son of Jacob.
David appointed as chief priests Zadok, who represented Aaron’s son, Eleazar, and Abiathar, who represented the family of Ithamar, Aaron’s younger son. (See 1Ch 24:3; with 2Sa 8:17.) These two exercised a joint high priesthood, probably because David wished to reward Abiathar, the sole survivor of the house of Eli, who had remained faithfully with him through his flight from Saul.
David now commanded them to sanctify themselves according to the commandment of the law that they might bring up the ark lawfully, for their failure the first time to do this had been the cause of the disaster relative to Uzza. This they proceeded to do. David also had the Levites to organize the singers and musicians for making music and singing in joint worship while the ark was being transported. The chief of singers and musicians were Heman, Asaph, and Ethan. Of these it is interesting to note that Heman was the grandson of the prophet Samuel (1Ch 6:33), while the names of Asaph and Ethan are associated with the authorship of several of the Psalms (50, 73-83 of Asaph; 89 of Ethan). The Alamoth (v. 20) and Sheminith (v. 21) refer to musical instructions of indeterminate meaning today.
Great care was taken to guard the ark, after the disaster to Uzza. Several Levite leaders were charged with the special care to guard it against profanation. Chief of these included Obed-edom in whose house the ark had been left for the three month interval after Perez-uzza. The sons of Obed-edom, among others, continued to be temple guards throughout Israel’s history (see 1Ch 26:1; 1Ch 26:4-8).
The ark is said to have been brought up with great joy, and verse 26 says that the Lord helped the Levites who carried it. Sacrifices of seven bullocks and seven rams were made. David celebrated right along with the Levites bearing the ark, the singers and musicians, wearing a robe of fine linen just as they wore. So the ark came. into Jerusalem amid great joy of the people.
Fuente: Garner-Howes Baptist Commentary
The Ark Brought to Jerusalem. 2Sa. 6:12-19
12 And it was told king David, saying, The Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness.
13 And it was so, that when they that bare the ark of the Lord had gone six paces, he sacrificed oxen and failings.
14 And David danced before the Lord with all his might; and David was girded with a linen ephod.
15 So David and all the house of Israel brought up the ark of the Lord with shouting, and with the sound of the trumpet.
16 And as the ark of the Lord came into the city of David, Michal Sauls daughter looked through a window, and saw king David leaping and dancing before the Lord; and she despised him in her heart.
17 And they brought in the ark of the Lord, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the Lord.
18 And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the Lord of hosts.
19 And he dealt among the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.
7.
How was the Ark brought to Jerusalem? 2Sa. 6:12
Having moved forward six paces with the Ark, the procession halted to make a sacrifice, so thankful were they that they had been permitted to make a start. By their leaping and dancing the members of the procession showed the Lord that they were pleased. Of course, all of this is known to be an expression of joya religious service.
When the procession reached Jerusalem, all the multitude that had gathered to witness the sight received presents of bread, flesh, and raisins. Inasmuch as the Levites had borne the Ark, God was pleased with all the respect that was shown for His commandments and blessed the days activities. David had prepared a tent to house the Ark, and the people must have returned to their homes that night with a feeling of Gods blessings resting upon them and abiding with them.
The account of the days activities as it is given in Chronicles contains more of the history of religious matters. This account also gives a table of numbers and goes more into detail than the account in Samuel.
8.
Why did they sacrifice after only going six paces? 2Sa. 6:13
The men carrying the Ark were just starting their journey. It was a respectable distance from the point of debarkation. David evidently ordered the company to stop because they had made a successful beginning. On the first attempt they had met with tragedy, but now they were moving successfully. No doubt they stopped to give thanks to God for this successful beginning of the journey.
9.
Who bore the Ark this time? 2Sa. 6:13
The Levites carried the Ark as God had ordered on the second attempt. David realized that God had smitten Uzzah because they had not made proper arrangements in the first place. The Levites who carried the Ark are listed by name in 1Ch. 15:5-11. Six chieftains from among the Levites are mentioned by name; and in that reference in addition Zadok and Abiathar, the chief priests, were summoned by David and given specific instructions with regard to the effort.
10.
Who officiated in the sacrifices? 2Sa. 6:17
No doubt the priests officiated at the sacrifices; Saul had been rejected from ruling because he had presumed to offer sacrifices after Samuel had told him to wait for his coming (1Sa. 13:11). Specific mention is made of the fact that David called for Zadok and Abiathar, the priests, to be with him when he brought the Ark to Jerusalem (1Ch. 15:11). These men were probably in charge of the sacrifices.
11.
Where was the old tent of meeting? 2Sa. 6:17
David had pitched a new tent for the Ark in Jerusalem. The old tent of meeting had been located in Shiloh. The tabernacle had been moved from that point to Nob in the days when David was fleeing from the presence of Saul (1Sa. 21:1). Because the Ark was not there, the people evidently did not feel that it was a permanent location, and it was finally located in Gibeon. Solomon had gone to Gibeon to sacrifice because it was the great high place (1Ki. 3:4). It was necessary for him then to bring up the articles and furniture of the tabernacle to Jerusalem when he built the temple (1Ki. 8:4).
12.
Why did David provide bread, flesh, and raisins? 2Sa. 6:19
Everybody was involved in this momentous occasion. David had provided that every woman, as well as every man, should have a cake of bread, a sizeable piece of meat, and a flagon of wine to drink. There had been no festive occasion like this in Israel for many years. David saw it as a time for celebrating and made provisions for all to have a part of it.
Fuente: College Press Bible Study Textbook Series
(12) Went and brought up.The immediate reason for Davids action was the knowledge of the blessings which had come to Obed-edom through the presence of the ark, in contrast to the punishment of Uzzah; yet this implies neither jealousy nor a wish to deprive his subject of a blessing. It had been his original purpose to carry the ark to Jerusalem, and he had only desisted in a fit of vexation and then of fear. He now saw that such fear was groundless, and went on to the completion of his unfinished action. The word with gladness means with festal shouts and rejoicings.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. David went and brought up the ark This time having all things done according to the instructions of the law, as the account in 1 Chronicles 15 more fully shows.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘ And it was told king David, saying, “YHWH has blessed the house of Obed-edom, and all which pertains to him, because of the ark of God.” And David went and brought up the ark of God from the house of Obed-edom into the city of David with joy.’
The result was that David was eventually informed that YHWH had blessed the house of Obed-edom the Gittite and all that pertained to him, and that convinced David of the fact that YHWH was not against what he had been planning, and that His ‘anger’ was now appeased. And as a consequence David brought up the Ark of God from Obed-edom’s house into the City of David with great joy (and celebration). But this time, the Chronicler especially emphasises, he went about it more carefully.
Fuente: Commentary Series on the Bible by Peter Pett
The Second Attempt Successful
v. 12. And it was told King David, saying, the Lord hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. v. 13. And it was so that, when they that bare the ark of the Lord, v. 14. And David, v. 15. So David and all the house of Israel brought up the ark of the Lord with shouting, v. 16. And as the ark of the Lord came in to the City of David, Michal, Saul’s daughter, v. 17. And they brought in the ark of the Lord, and set it in his place, v. 18. And as soon as David had made an end of offering burnt offerings and peace-offerings, he blessed the people in the name of the Lord of hosts, v. 19. And, v. 20. Then David, v. 21. And David said unto Michal, v. 22. And I will yet be more vile than thus, v. 23. Therefore,
Fuente: The Popular Commentary on the Bible by Kretzmann
(12) And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness. (13) And it was so, that when they that bare the ark of the LORD had gone six paces, he sacrificed oxen and fatlings.
No doubt the blessing of Obed-edom’s house and family led David to conclude that the Lord’s displeasure was removed. If the Reader will compare what is here said with 1Ch 15 he will discover the sense David had of the cause of God’s displeasure concerning Uzzah: we sought him not in due order. David, it should seem, had not asked counsel of God about the removal; and that removal was done, not only lightly and indifferently, but presumptuously; observe how the solemn service now commenced, with sacrifices. Yes! dearest Jesus! thy one all-sufficient sacrifice is the grand restorer of peace and reconciliation. Thou! Thou hast made our peace in the blood of thy cross. And David’s, and the people’s eye, were to thee in those sacrifices, as the Lamb slain from the foundation of the world.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Sa 6:12 And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obededom into the city of David with gladness.
Ver. 12. And it was told king David, saying. ] So that now he feared no danger, as Josephus noteth, but resolved upon a better carriage of the matter. It is well observed by a grave divine, a that while the ark brought the plague, everyone was glad to be rid of it: but when it brought a blessing to Obededom, they looked upon it as worthy of entertainment. Many will own a blessing ark, a prospering truth: but he is an Obededom indeed that will own a persecuted, tossed, banished ark.
a Dr Bolton.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Samuel
DEATH AND LIFE FROM THE ARK
2Sa 6:1 – 2Sa 6:12
I. The first section 2Sa 6:1 – 2Sa 6:5 describes the joyful reception and procession. The parallel account in 1 Chronicles states that Baalah, or Baale, was Kirjath-jearim. Probably the former was the more ancient Canaanitish name, and indicates that it had been a Baal sanctuary. If so, the presence of the ark there was at once a symbol and an omen, showing Jehovah’s conquest over the obscene and bloody gods of the land, and forecasting His triumph over all the gods of the nations. Every Baale shall one day be a resting-place of the ark of God. The solemn designation of the ark, as ‘called by the Name, the name of the Lord of Hosts, that dwelleth between the cherubim,’ is significant on this, its reappearance after so long eclipse, and, by emphasising its awful sanctity, prepares for the incidents which are to follow. The manner of the ark’s transport was irregular; for the law strictly enjoined its being carried by the Levites by means of bearing-poles resting on their shoulders; and the copying of the Philistines’ cart, though a new one was made for the purpose, indicates the desuetude into which the decencies of worship had fallen in seventy years. In 1 Chronicles, the singular words in 2Sa 6:5 , which describe David as playing before the Lord on the very unlikely things for such a purpose,’ all manner of instruments of fir wood,’ become ‘with all their might: even with songs’ which seems much more reasonable. A slight alteration in three letters and the transposition of two would bring our text into conformity with I Chronicles, and the conjectural emendation is tempting. Who ever heard of fir-wood musical instruments? The specified ones which follow were certainly not made of it, and songs could scarcely fail to be mentioned.
At all events, we see the glad procession streaming out of the little city buried among its woods; the cart drawn by meek oxen, and loaded with the unadorned wooden chest, in the midst; the two sons or descendants of its faithful custodian honoured to be the teamsters; the king with the harp which had cheered him in many a sad hour of exile; and the crowd ‘making a joyful noise before the Lord,’ which might sound discord in our ears, as some lifted up shrill songs, some touched stringed instruments, some beat on timbrels, some rattled metal rods with movable rings, and some clashed cymbals together. It was a wild scene, in which there was a dangerous resemblance to the frantic jubilations of idolatrous worship. No doubt there were true hearts in that crowd, and none truer than David’s. No doubt we have to beware of applying our Christian standards to these early times, and must let a good deal that is sensuous and turbid pass, as, no doubt, God let it pass. But confession of sin in leaving the ark so long forgotten would have been better than this tumultuous joy; and if there had been more trembling in it, it would not have passed so soon into wild terror. Still, on the other hand, that rejoicing crowd does represent, though in crude form, the effect which the consciousness of God’s presence should ever have. His felt nearness should be, as the Psalmist says, ‘the gladness of my joy.’ Much of our modern religion is far too gloomy, and it is thought to be a sign of devotion and spiritual-mindedness to be sad and of a mortified countenance. Unquestionably, Christianity brings men into the continual presence of very solemn truths about themselves and the world which may well sober them, and make what the world calls mirth incongruous.
‘There is no music in the life
That rings with idiot laughter solely.’
II. The second section contains the dread vindication of the sanctity of the ark , which changed joy into terror, and silenced the songs. At some bad place in the rocky and steep track, the oxen stumbled or were restive. The spot is called in Samuel ‘the threshing-floor of Nachon,’ but in Chronicles the owner is named ‘Chidon.’ As the former word means ‘a stroke’ and the latter ‘destruction,’ they are probably not to be taken as proper names, but as applied to the place after this event. The name given by David, however-Perez-uzzah-proved the more permanent ‘to this day.’ Uzzah, who was driving while his brother went in front to pilot the way, naturally stretched out his hand to steady his freight, just as if it had been a sack of corn; and, as if he had touched an electric wire, fell dead, as the story graphically says, ‘by the ark of God.’ What confusion and panic would agitate the joyous singers, and how their songs would die on their lips!
What harm was there in Uzzah’s action? It was most natural, and, in one point of view, commendable. Any careful waggoner would have done the same with any valuable article he had in charge. Yes; that was just the point of his error and sin, that he saw no difference between the ark and any other valuable article. His intention to help was right enough; but there was profound insensibility to the awful sacredness of the ark, on which even its Levitical bearers were forbidden to lay hands. All his life Uzzah had been accustomed to its presence. It had been one of the familiar pieces of furniture in Abinadab’s house, and, no doubt, familiarity had had its usual effect. Do none of us ministers, teachers, and others, to whom the gospel and the worship and ordinances of the Church have been familiar from infancy, treat them in the same fashion? Many a hand is laid on the ark, sometimes to keep it from falling, with more criminal carelessness of its sacredness than Uzzah showed. Note, too, how swiftly an irreverent habit of treating holy things grows. The first error was in breaking the commanded order for removal of the ark by the Levites. Once in the cart, the rest follows. The smallest breach in the feeling of awe and reverence will soon lead to more complete profanation. There is nothing more delicate than the sense of awe. Trifled with ever so little, it speedily disappears. There is far too little of it in our modern religion. Perfect love casts out fear and deepens awe which hath not torment.
Was not the punishment in excess of the sin? We must remember the times, the long neglect of the ark, the decay of religion in Saul’s reign, the critical character of the moment as the beginning of a new era, when it was all-important to print deep the impression of sanctity, and the rude material which had to be dealt with; and we must not forget that God, in His punishments, does not adopt men’s ideas of death as such a very dreadful thing. Many since have followed in David’s wake, and been ‘displeased, because the Lord broke forth upon Uzzah’; but he and they have been wrong. He ought to have known better, and to have understood the lesson of the solemn corpse that lay there by the ark; instead of which he gives way to mere terror, and was ‘afraid of the Lord.’ David afraid of the Lord! What had become of the rapturous love and strong trust which ring clear through his psalms? Is this the man who called God his rock and fortress and deliverer, his buckler and the horn of his salvation and his high tower, and poured out his soul in burning words, which glow yet through all the centuries and the darkness of earth? It was ill for David to fall thus below himself, but well for us that the eclipse of his faith and love should be recorded, to hearten us, when the like emotions fall asleep in our souls. His consciousness of impurity was wholesome and sound, but his cowering before the ark, as if it were the seat of arbitrary anger, which might flame out destruction for no discernible reason, was a woful darkening of his loving insight into the heart of God.
III. The last section 2Sa 6:10 – 2Sa 6:12 gives us the blessings on the house of Obed-edom and the glad removal of the ark to Jerusalem. Obed-edom is called a ‘Gittite,’ or man of Gath; but he does not appear to have been a Philistine immigrant, but a native of another Gath, a Levitical city, and himself a Levite. There is an Obededom in the lists of David’s Levites in Chronicles who is probably the same man. He did not fear to receive the ark, and, worthily received, the presence which had been a source of disaster and death to idolaters, to profanely curious pryers into its secret, and to presumptuous irreverence, became a fountain of unbroken blessing. This twofold effect of the same presence is but a symbol of a solemn law which runs through all life, and is especially manifest in the effects of Christ’s work upon men. Everything has two handles, and it depends on ourselves by which of them we lay hold of it, and whether we shall receive a shock that kills, or blessings. The same circumstances of poverty, or wealth, or sorrow, or temptation, make one man better and another worse. The same presence of God will be to one man a joy; to another, a terror. ‘What maketh heaven, that maketh hell.’ The same gospel received is the fountain of life, purity, peace; and, rejected or neglected, is the source of harm and death. Jesus Christ is ‘set for the fall and rising again of many.’ Either He is the savour of life unto life, the rock on which we build, or He is the savour of death unto death, the stone on which we stumble and break our limbs.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
pertaineth. Authorized Version (1611) reads “pertained”.
brought up the ark. Compare 1Ch 15:3.
Fuente: Companion Bible Notes, Appendices and Graphics
the Ark Tabernacled in the City of David
2Sa 6:12-23
Josephus tells us that from the moment the Ark rested beneath Obed-edoms roof, a tide of golden prosperity set in, and he passed from poverty to wealth. But 1Ch 26:4-10 sheds a new light on the subject, for there we learn that the whole family became attached to the service of the Lords house, and even the grandchildren became mighty. If only we would open our homes to Gods Ark-that is, if we maintained the observances of religion for our children and dependents-for us also there would be similar blessing. One likes to imagine the reverence and joy with which those boys and girls lay down to sleep at night, feeling that the symbol of Gods presence was in the house.
This time the prescribed ritual was minutely observed. The warning given by Uzzahs death had aroused the entire nation to a realization of their indifference and neglect. The stroke had been terrible, but the effect was eminently salutary. It seemed as if the flood-gates of Davids joy had been thrown wide open, and he could not contain his ecstasy. Then from an overflowing heart, he turned to bless his people. The one event that marred the day was poor Michals bitter speech. There is no perfect joy in this world; every rose has its thorn.
Fuente: F.B. Meyer’s Through the Bible Commentary
because: Mat 10:42
So David: 1Ch 15:1-3, 1Ch 15:25, Psa 24:7-10, Psa 68:24-27, Psa 132:6-8
Reciprocal: Gen 39:5 – for Joseph’s Exo 20:24 – will bless thee 1Ki 8:1 – that they might bring 1Ch 11:5 – the city 1Ch 15:3 – to bring up 2Ch 5:2 – out Neh 12:27 – gladness Psa 24:3 – the hill
Fuente: The Treasury of Scripture Knowledge
2Sa 6:12. That God had blessed the house of Obed-edom because of the ark They could not tell to what to impute the extraordinary prosperity and happiness that attended him, but to his willing reception and care of the ark. And it is certain it was, under God, owing to this. David went and brought up the ark to the city of David Hoping God would bless him and his city, as he had done Obed-edom and his house.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6:12 And it was told king David, saying, The LORD hath blessed the house of Obededom, and all that [pertaineth] unto him, because of the ark of God. So David went and {f} brought up the ark of God from the house of Obededom into the city of David with gladness.
(f) Meaning, he caused the Levites to bear it according to the law.
Fuente: Geneva Bible Notes
The second move 6:12-23
David also observed that the ark’s presence in Obed-edom’s house resulted in blessing for its host. This made him more eager than ever to install the ark in Jerusalem.
2Sa 6:13 probably means: after the priests had taken six steps, other priests sacrificed an ox and a fatling (a fat, i.e., choice, calf). This happened every time the priests carrying the ark took six steps. [Note: See McCarter, "The Ritual . . .," pp. 273-74, 277, n. 1; or Carlson, pp. 80, 86, for the Assyrian parallel custom.]
David wore a priestly garment (2Sa 6:14; cf. 1Sa 2:18) as he praised the Lord (2Sa 6:13). Some scholars believe the ephod David wore was a brief loincloth and that Michal despised him for exposing himself inappropriately. [Note: E.g., Anthony Phillips, "David’s Linen Ephod," Vetus Testamentum 19:4 (October 1967):485-87. For a rebuttal of this view, see N. L. Tidwell, "The Linen Ephod: 1 Sam. II 18 and 2 Sam. VI 14," Vetus Testamentum 24:4 (October l974):505-7.] Why did God not express his wrath over David functioning as a priest? Were not the priests the only individuals who could offer sacrifices to the Lord?
"The white ephod was, strictly speaking, a priestly costume, although in the law it is not prescribed as the dress to be worn by them when performing their official duties, but rather as the dress which denoted the priestly character of the wearer (see at 1 Sam. xxii. 18); and for this reason it was worn by David in connection with these festivities in honor of the Lord, as the head of the priestly nation of Israel (see at 1 Sam. ii. 18)." [Note: Keil and Delitzsch, p. 336.]
"The suggestion has been offered that David assumed ’something of the role of priest-king’ when, wearing a linen ephod, he danced before the ark as it was brought into Jerusalem, and also ’sacrificed oxen and fatlings’ (2Sa 6:13-19). [Note: Footnote 11: "For a study of non-Levites functioning as priests in Israel, see Carl E. Armerding, "Were David’s Sons Really Priests?" in Current Issues in Biblical Patristic Interpretation, ed. Gerald F. Hawthorne, pp. 75-86. . . ."] This episode is unusual, but it need not be interpreted in this way, and to do so is contrary to other factors soon to be noticed. David’s dancing should be thought of only as an expression of holy enthusiasm for the bringing of the ark to Jerusalem, and as an attitude of humility as king before almighty God. . . .
"That David wore a linen ephod-which was ordinarily worn only by priests, true enough (see 1Sa 22:18)-can be explained as a way of showing his association with the priests and Levites who were officiating in carrying the ark and in performing the sacrifices. It may also have been a further way of showing humility, since a linen ephod was a modest dress in comparison with David’s ordinary royal robes. As for the sacrificing of oxen and fatlings, one need not think that David offered these himself. It was he who ordered this done, but the work certainly was performed by priests and Levites that he had invited to be on hand. After all, considerable work is involved in sacrificing, and a large number of animals were sacrificed. The work of many men would have been required [cf. 1Ki 3:4]." [Note: Wood, pp. 61-62.]
Priestly kingship was not uncommon in the ancient Near East. [Note: Sidney Smith, "The Practice of Kingship in Early Semitic Kingdoms," in Myth, Ritual, and Kingship, pp. 22-73.] Note that David’s radical obedience resulted in his experiencing and expressing great joy, as seen in his celebrating. Whereas people often think that complete obedience to God will make them less happy, the opposite is true. We only experience full joy when we follow God’s will completely (cf. Rom 12:1-2). David felt anger and fear the first time he tried to bring the ark into Jerusalem (2Sa 6:8-9), but when he observed the Mosaic Law carefully, the second time, he felt great freedom and joy.
Michal apparently did not understand David’s reasons for bringing the ark into Jerusalem. She seems to have regarded kingship in Israel as her father had. [Note: Gordon, p. 234.] He had believed the human king was the ultimate authority and that everyone should honor him. By referring to Michal as "the daughter of Saul" (2Sa 6:16), the writer linked her attitude with her father’s.
"Her idea seems to have been that the king should avoid mixing with the people, and be aloof and inaccessible. As it was, she despised him for the very qualities that made him great, namely, devotion to the Lord and spontaneity in worship." [Note: Baldwin, p. 209.]
The tent David had pitched for the ark in Jerusalem (2Sa 6:17) was not the tabernacle of Moses (1Ch 21:28-30; 2Ch 1:3-6). The writer did not explain why David did not move this central sanctuary from Gibeon to Jerusalem. Probably he did not want to offend the northern tribes. His blessing the people (2Sa 6:18) and giving them cakes made with fruit (2Sa 6:19) was a sign to them that their God, who was now in their midst, would bless them as He had promised. Fruit was a common symbol of fertility in the ancient Near East. [Note: Martin, p. 38.] Solomon later decorated his temple with figures of fruits. Cake also connoted plenty, prosperity, and blessing.
"The bringing of the Ark to Jerusalem was an event of major theological significance. . . . David wanted to make the Jebusite city not only the center of his rule but also the center of the worship of the Lord.
"By bringing the Ark to his new Jebusite capital, David was attempting to bind the tribes and the central government more firmly." [Note: Homer Heater Jr., "A Theology of Samuel and Kings," in A Biblical Theology of the Old Testament, p. 126.]
Whereas the people responded to David’s leadership enthusiastically, David’s own wife rejected it. She despised her husband for his humility before the Lord. He had behaved as a servant of God. She thought he should have behaved in a more distinguished manner. David promised her that the Lord would give him distinction. He did not need to claim that for himself. The honor of Yahweh was more important to David than his own dignity. In this he set us all a good example. As a result of her attitude toward God and His anointed, Michal suffered barrenness the rest of her life. This was, of course, the opposite of fruitfulness and fertility that result from responding properly to God and His anointed.
"While the Lord’s blessing on Obed-Edom resulted in a large number of descendants for him . . ., David’s intended blessing on his own household (2Sa 6:20) was effectively nullified by Michal’s tragic criticism of her husband." [Note: Youngblood, p. 878.]
"The final sentence of the chapter, which may imply some sort of judgement [sic] on Michal for her sarcasm, forecloses any possibility that David and Michal will produce an heir who will be able to unite Davidide and Saulide loyalties." [Note: Gordon, p. 230.]
It may be that God shut Michal’s womb as a judgment on her for her attitude (2Sa 6:20). One writer believed God judged her for her negative attitude toward the ark. [Note: Carlson, p. 93.] Others have felt that she did not respect her husband or the Lord. Perhaps all these opinions are true. I think it is more probable, in view of the record of antagonism that precedes 2Sa 6:23, that we should infer that David had no more intimate relations with her. [Note: Fred E. Young, "First and Second Samuel," in The Wycliffe Bible Commentary, p. 296.] He had other wives and concubines, and he could have fulfilled his sexual desires without Michal. If this interpretation is correct, we have here another instance of David failing God in his family relations. He should have taken the initiative to heal the breach in his relations with Michal that this chapter records and not to have allowed them to continue. Even when we are right, as David was, we must be sensitive to the feelings of those who are wrong, as Michal was, and seek to resolve interpersonal conflicts.
"The writer . . . does not question the historically crucial fact of David’s divine election, so prominently stressed by the king himself at the beginning of his speech; but theological rights do not necessarily justify domestic wrongs, and the anointed monarch of Israel may still be a harsh and unfeeling husband to the woman who has loved him and saved his life." [Note: Robert Alter, The Art of Biblical Narrative, pp. 124-25. Cf. 1 Samuel 18:20, 28; 19:11-17.]
The writer emphasized that those who follow God’s covenant prosper, but God cuts off those who do not. The Philistine idols could not deliver the Philistines (2Sa 5:21), but the ark of God brought blessing to His people (ch. 6).
Most scholars have placed David’s bringing the ark into Jerusalem near the beginning of his reign. [Note: E.g., J. R. Porter, "The Interpretation of 2 Samuel VI and Psalm CXXXII," Journal of Theological Studies N.S. 5 (1954):161-73.] They have done so because of where the writer placed this incident in the text. However, a few have argued that this event occurred toward the end of David’s reign. [Note: E.g., Merrill, Kingdom of . . ., pp. 239, 262-63.] The basis for this view is 1Ch 15:1 that says David pitched a tent for the ark after he built houses for himself. Those who hold this second view believe-properly, I think-that the houses in view were David’s palace structures that Hiram helped him build (2Sa 5:11). Since Hiram reigned in Tyre only during the last nine years of David’s reign, the building of his palace must have occurred late in David’s reign (ca. 980-978 B.C.). After that, David built a tent for the ark and brought the ark into Jerusalem, as the writer recorded in this chapter (ca. 977 B.C.). However, these houses may have been David’s original dwellings in Jerusalem that his palace complex later replaced. If so, 1Ch 15:1 may describe conditions at the beginning of David’s reign. This seems unlikely to me. Porter also believed David introduced a Canaanite New Year type festival at his coronation that this chapter describes, but this view has no textual support. [Note: Porter, pp. 161-73.]